I said, "It's the fake femininity I can't stand, and the counterfeit voice. The way she boasts about her dad the grocer and what he taught her, but you know she would change it all if she could, and be born to rich people. It's the way she loves the rich, the way she worships them. It's her philistinism, her ignorance, and the way she revels in her ignorance. It's her lack of pity. Why does she need an eye operation? Is it because she can't cry?"

When the telephone rang, it made us both jump. I broke off what I was saying. "Answer that," he said. "It will be for me."

And this line!

She lives on the fumes of whiskey and the iron in the blood of her prey.

"If somebody admits they want to assassinate somebody, surely the police should investigate," Lord Timothy Bell, a friend and former PR adviser to Thatcher, told the Sunday Times. "This is in unquestionably bad taste."

The Guardian took Bell to task for his own taste:

Let us deal first with taste. This man's client-list presently glitters with Rolf Harris and Cuadrilla, the UK fracking company. He has previously managed the reputations of General Pinochet and Asma al-Assad, wife of the Syrian president. "I'm not concerned with taste," said Mantel in my interview with her. Apparently neither is Lord Bell.

Lord Bell's call for the police to investigate Mantel for writing a work of fiction is disproportionate and wholly inappropriate. The fact that Ms Mantel's story has caused offence is not a matter for the police: authors are free to shock or challenge their readership by depicting extraordinary events or extreme acts.

'If depicting a murder in literature were equivalent to inciting murder, then Lord Bell's colleagues Lord Dobbs, Baroness James and Baroness Rendell would all need to be investigated by the police too,' said Robert Sharp, Head of Campaigns at English PEN. 'It is most disturbing when politicians and commentators in a democracy start calling for censorship on the grounds of offence or bad taste. Not only does it undermine the right to freedom of expression in the UK, it sends a very poor signal to politicians in authoritarian regimes who sue, threaten and sometimes kill writers and journalists for satirising or criticising the political class.'

I used to think that the interesting issue was whether we should have a monarchy or not. But now I think that question is rather like, should we have pandas or not? Our current royal family doesn't have the difficulties in breeding that pandas do, but pandas and royal persons alike are expensive to conserve and ill-adapted to any modern environment. But aren't they interesting? Aren't they nice to look at? Some people find them endearing; some pity them for their precarious situation; everybody stares at them, and however airy the enclosure they inhabit, it's still a cage.

During this time, she discovered that her house was haunted. It wasn't only she who felt it-she overheard adults talking about the ghosts as well. She realized that they were as frightened as she was, and were helpless to protect her. She already understood that the world was denser and more crowded than her senses could perceive: there were ghosts, but even those dead who were not ghosts still existed; she was used to hearing talk in which family members alive and dead were discussed without distinction. The dead seemed to her only barely dead.

Until she was twelve or so, she was deeply religious. "When you're inculcated with religion at such an early age, or when you're receptive to it, as I was, you become preoccupied with the unseen reality," she says. "This other world, the next world, to me in my childhood seemed just as real as the world I was living in. It wasn't that I had a mental picture of it -- it was that I never questioned its existence. I used to conduct a lot of imaginary conversations with God. I don't think Jesus was any less real to me than my aunts and uncles; the fact that I happened not to be able to see him was pretty irrelevant to me."

She felt, as a child, in a permanent state of sin. There was something terribly wrong about her, for which she was to blame, but which she had only limited ability to change. Catholic guilt continued to grip her even after she stopped believing in God. Her family's misery was encompassing and bewildering, and was it not likely that she was responsible for making her parents so unhappy? Might they not, without her, have a chance at a better life? But these suspicions were not so powerful as the effect of a thing that happened to her one day that she cannot explain.